Conventional and ultimate truth

"The eyes given by our parents see people and beings - this cannot be eliminated. #Only_the_eye_of_wisdom_can_eliminate_this. When looking with our parents' eyes, we see persons and beings. During the Buddha's time, weren't there terms like 'Brother Ānanda,' 'Son Rāhula,' 'dear sons and daughters'? These are #conventional_designations_and_names. Did the Buddha reject these conventional terms? #No_he_didn't. Similarly, when we have a family and children, don't we give them names? Are these names present from birth or given by parents? Try touching a name. #The_visible_form_is_just_color. Let's say there are four sons: Ba U, Ba Aung, Ba Maung, and Ba Htwe. We give them conventional names. When they grow up, don't we take 'Ba U' as really existing? #We_take_it_as_real. When we examine 'Ba U' with Buddha-given wisdom-hands, from head to toe, #do_we_find_Ba_U_or_hardness_and_softness? Hardness is pathavī (earth element), softness is pathavī. Is it self that knows hardness and softness, or body-consciousness? Don't we find mental phenomena? Aren't hardness and softness material phenomena? These are mind and matter. We think 'Ba U' but find (mind and matter, Venerable Sir). #Only_mind_and_matter_are_found. If we can't find Ba U, can we find Ba Aung? Ba Maung? Ba Htwe? What's found is (mind and matter, Venerable Sir). #Shouldn't_we_take_what's_found_as_truth? When truth is known, doesn't delusion disappear? #When_truth_is_known_wrong_view_falls_away. However, do we reject the conventional usage? What exactly is rejected? When we examine what we think is 'Ba U', do we find 'Ba U' or just hardness and softness? #Mind_and_matter_only. Is it 'Ba U' or mind and matter? Why can't we find 'Ba U'? What's found - 'Ba U' or mind and matter? Is mind and matter found because 'Ba U' exists or doesn't exist? That's what we mean by rejection. #Because_it_doesn't_exist. What's found is mind and matter. On these two phenomena of mind and matter, don't we conventionally call them Ba U, Ba Aung, Ba Maung, Ba Htwe? Do we reject these conventional designations? Isn't this worth studying? This is 'Ba U' conventionally. There are conventional designations like 'Brother Ānanda.' Without such conventions, how could people communicate? This is #knowing_conventional_truth. #In_ultimate_truth_seen_by_wisdom_only_mind_and_matter_are_found. When mind and matter are found, is it because 'Ba U' exists or doesn't exist? If there's no attachment to 'Ba U', can we find humans? Devas? Brahmas? The 31 planes of existence? What's found is mind and matter. See, only mind and matter are found. Nothing we imagine is found. Why? When someone truly understands non-existence, listening to Dhamma, doesn't the Mogok Sayadaw teach in recordings that wisdom revolves around the aggregates?" "When someone curses you, hear it? When cursed, #when_you_hear_it_as_conventional_designation_you_understand. Doesn't Buddha teach this as mind and matter? Doesn't he teach to turn towards the aggregates? Listen to the Dhamma - doesn't he teach that wisdom revolves around the aggregates? When hearing Dhamma, #is_it_person_or_sound? Sound is correct. This is Dhamma. If it's a person, can it be Dhamma? Isn't sound correct? Isn't ear-consciousness that knows sound mental phenomena? Isn't sound material phenomena? These are mind and matter. When expanded, they're Five Aggregates. Doesn't he teach that wisdom revolves around aggregates? Isn't it worth examining what we find when revolving around aggregates? Doesn't sound-form cease after hearing? Doesn't hearing-consciousness cease after knowing? #Finding_mind_and_matter_is_impermanence. Is impermanence happiness or suffering? Is suffering pleasant or unpleasant? #Don't_we_need_to_truly_understand_suffering? When truly understanding suffering, do we still want this kind of aggregate? This true understanding is vijjā (knowledge). Taking it as beings is avijjā (ignorance). Taking human happiness, deva happiness, brahma happiness as real is wrong attention. When understanding suffering, don't misconceptions about happiness disappear? Does craving still come? Clinging? Kamma? Don't the three types of Dependent Origination cease? Craving-dependent origination, clinging-dependent origination, kamma-dependent origination - all three cease. Doesn't the cycle of aggregates end? #This_is_cessation_truth. Strive to reach this state. When hearing, aggregates arise and cease What truth is this? (Truth of Suffering, Venerable Sir) Understanding is (Truth of Path, Venerable Sir) Craving is (Truth of Origin, Venerable Sir) No more aggregates arising is (Truth of Cessation, Venerable Sir) How many sections in Dependent Origination? (Four sections, Venerable Sir) How many factors in each section? (Five factors, Venerable Sir) Five times four (Twenty) These eight should be (easily memorized as the way to liberation from saṃsāra) Sadhu! Together let us keep the Dharma wheel rolling.

နမကာရာ

"Sabbadānaṃ dhammadānaṃ jināti"

"When we say we're listening to, practicing, or studying Dhamma, we need to align our understanding with the reality of the Five Aggregates that exist in our own bodies. These aggregates appear when sense objects meet sense bases. For example: - The sense object (ārammaṇa) is visible form (rūpārammaṇa) - The sense base (dvāra) is the eye-sensitivity - When these two meet, eye-consciousness arises - This isn't just consciousness alone - it includes: Feeling (vedanā) that experiences Perception (saññā) that recognizes Mental formations (cetanā) that motivate These three, combined with consciousness, make up the four mental aggregates (nāma-khandha). Are these mental aggregates a being, deity, or brahma? Is the eye-sensitivity or visible form a being, deity, or brahma? When we analyze, we get the physical aggregate (rūpa-khandha). The four mental aggregates plus physical form make the Five Aggregates. At the moment of seeing, are there beings or just Five Aggregates? At the moment of hearing, are there cities and countries or just Five Aggregates? When we truly understand the Five Aggregates: - Wrong views about beings disappear - Identity view (sakkāya-diṭṭhi) falls away - Seeing impermanence removes eternalism (sassata-diṭṭhi) - Understanding continuity removes annihilationism (uccheda-diṭṭhi) When these wrong views fall away, one becomes a Stream-enterer (sotāpanna). This is true happiness. How valuable is this? Can it be exchanged for all the wealth in the country? Can wealth prevent aging, sickness, and death? Can it guarantee freedom from lower realms? But the wisdom of Stream-entry ensures freedom from lower realms. That's why the venerable Mogok Sayadaw taught: 'Understanding Dhamma is priority #1, livelihood is priority #2.' How crucial is understanding Dhamma? This wisdom cannot be exchanged for all the wealth in the country. Material wealth cannot protect from aging, sickness, and death, nor guarantee safety from lower realms. But the wisdom of Dhamma continuously protects from lower realms. That's how invaluable this understanding is - it cannot be exchanged for all the wealth in the country. Isn't this worth studying? These are the essential points."

Sabbadānaṃ dhammadānaṃ jināti

"In conventional truth through consciousness-seeing, we must believe in Right View of ownership of kamma (kammassaka sammādiṭṭhi). Aren't we taught to believe in two things - wholesome and unwholesome kamma? From killing to taking intoxicants, from killing to wrong view - when committed, is this wholesome or unwholesome? The results of unwholesome kamma lead to hell realms, animal realm, hungry ghosts, and demons after death. Is this happiness or suffering? Isn't it frightening? When avoiding these actions - from killing to intoxicants, from killing to wrong view - is this unwholesome or wholesome? Don't the results of wholesome kamma lead to human and six deva realms? Is this suffering or happiness? Isn't this worth believing? #We must believe in kamma #We must rely on wisdom Let's examine kamma with an example: Like Punna and Uttara from ancient times, who stole food, drink, and clothing meant for public use. Didn't this qualify as stealing (adinnādāna)? When taking without owner's permission, isn't it stealing? With such kamma, can one escape lower realms after death? One goes to hell realms. Even after serving hell time and being reborn human, one faces starvation problems. No matter what Punna and Uttara did, they couldn't solve their livelihood problems. However, because they received guidance from good teachers, they firmly kept the five precepts from waking until sleeping, like wearing their clothes. They maintained their precepts steadfastly." "Though they were complete in sīla, maintaining precepts from morning until night, when their past unwholesome kamma ripened, could they prosper? Though they made merit daily, when their past unwholesome kamma gave results, could they escape it? Isn't it taught as 'kammaṃ vipākassa' (kamma and its results)? Their food was simple vegetable curry and broken rice (cheaper than whole rice). They lived in servants' quarters behind a wealthy person's house. Weren't they poor in terms of food and shelter? Yet they were complete in sīla and made merit daily. While their unwholesome kamma gave results daily, didn't their unwholesome effects gradually decrease while wholesome effects increased? #We must believe in kamma. Even with all their merit-making, they couldn't prosper because their past kamma hadn't exhausted. Some might think, 'Since my wholesome deeds aren't bringing immediate results due to past unwholesome kamma, I might as well continue doing wrong.' Wouldn't this just add new debts to old ones? #There would be no escape from hell. But because they believed in kamma's cause and effect, did they create new unwholesome kamma? No. Their wholesome kamma increased daily while unwholesome effects decreased. When their unwholesome kamma was nearly exhausted, Venerable Sariputta, foremost in wisdom, came to where Punna was plowing. Punna thought this visit was significant. He unhitched his oxen, made a simple seat, and offered what little he had - some salt and water, saying: 'Venerable Sir, look throughout the city - there's no one poorer than us. Please accept our offering out of compassion.'" "When offering alms, they noticed the monk had no bowl, and all they had was water, a simple seat, and about a quarter tical of salt. Though seemingly small in ordinary eyes, when the monk accepted, they thoroughly cleaned their teeth and drank the remaining water with great devotion. Punna felt such joy and faith (saddhā-pīti) as if he had donated millions. Remember how ancient teachers said 'offering the size of a banyan seed can bring results as large as a banyan tree'? His heart was completely fulfilled. Later, Uttara was bringing the usual poor meal of broken rice and vegetable curry to Punna in the fields. On her way, she saw a monk coming from the distance. At first, from four furlongs away, she could barely make out a figure. At two furlongs, she recognized it was a monk. Now she faced a dilemma: here was an opportunity to make merit, but she had food meant for her husband. Should she give it or not? Greed (lobha) and non-greed (alobha) were battling in her mind. If she gave the food, Punna would go hungry and suffer. Yet if she didn't give when she had both the opportunity and something to give, when would she get such a chance again? When she got within six cubits, she said, 'Please wait, Venerable Sir.' She found a small stone to step on, making herself slightly lower than the monk. #Even when making offerings, one should position the monk higher to generate more merit. Consider how thoughtful they were about proper conduct even in their poverty." "After offering the food, Uttara returned home to cook again. Meanwhile, Venerable Sariputta, being an arahant of highest wisdom, didn't enter the city for better food. Though the broken rice and simple curry weren't luxurious, he maintained his contentment. As taught, 'One who controls the mind finds happiness.' If we were to emulate the Elder's mindstate, could we escape saṃsāra? #The mind's control brings true happiness. When Uttara returned home, she cooked again - boiling water, washing rice, preparing water spinach, adding tamarind, making rice gruel. Meanwhile, Punna, having missed his mealtime, was sleeping from hunger on the yoke. Looking at his face, should she wake him? The elders say missing sleep is worse than missing two meals. With loving-kindness she thought, 'With his good looks, if he hadn't married me, he could have been a wealthy man's son-in-law.' #What wonderful mettā she had! After some time, she gently woke him. 'Brother, wake up.' After he washed his face, she said, 'Please share in my merit.' When he asked what merit she made in the forest, she explained about offering the water, salt, and simple seat. 'Sādhu!' he responded. Then she explained about meeting the venerable monk on her way and the internal struggle between greed and non-greed for two furlongs before finally offering his meal. She apologized for the late meal because of this offering. 'I share this merit too,' she said. 'Sādhu!' he replied again." "How patient (khanti) were Punna and Uttara! As it's taught: 'Khantī paramaṃ tapo' - patience is the highest austerity. #Their patience was truly complete. The next morning, Punna woke first and looked at his wife's face with the same loving thoughts she had for him: 'With her beauty, if not for me, she could have been a wealthy man's wife.' Then looking around, he saw gold everywhere! 'Wife, wake up! Is something wrong with my eyes? I see gold!' When they investigated, they found real gold bars everywhere. The Buddha's teaching shows how Punna, despite such extreme poverty, didn't even consider stealing a single load of gold. If he had stolen, he would have enjoyed this life but suffered in hell, and in future lives would have suffered theft himself. #This shows the law of cause and effect. #This demonstrates how valuable their sīla was - more precious than all that gold. They wouldn't trade their virtue for material wealth. In this world, when people fall ill and have no money, only some jewelry and cattle, don't relatives say 'Don't nurture the illness - sell your bracelet for medicine' or 'Sell the cattle - when you're alive you can earn more'? They say 'Property can be earned when healthy, but poor health is worse.'" "Is gold and silver worth as much as a human life? No. #And isn't sīla worth even more than human life? Yes, sīla is most precious. They didn't even consider taking a small amount. Today, people don't understand the value of sīla. They trade it for a bottle of alcohol, breaking the precept against intoxicants. They cheat in business, giving short measure in rice, milk, or other goods. #This shows how they don't understand sīla's true worth. They steal fruits and vegetables from gardens, trading their sīla for small things. How sad that they don't understand the immense value of what they're giving up! When the wealthy merchant reported to the king, they needed 200 cartloads to collect the gold. But when loaded, it turned to dirt! When they tried again with 300 carts, the same thing happened. Then the king made a determination: 'If this truly belongs to Punna and Uttara, may it turn to gold.' And it did! They were then called to the palace and given the title of wealthy merchants. But remember - #their merchant status came from their sīla, not from the gold. It was the power of their moral virtue that brought them this honor." "#When one is complete in sīla, even when taking exams, one can answer truthfully. Consider how even small deviations from sīla can affect us. In business too, sīla is paramount. Shouldn't we emulate Jotika and Atulakari? Throughout many lifetimes, no one could steal their wealth, not even kings could seize it. That's how powerful perfect sīla is! See how they gained not only merchant status but also gold? Through their sīla-merit, didn't they receive both material wealth and social position? When clearing land for construction, there was only one forested area available. When they cleared and purified that land, and began laying foundations, they discovered pots of rubies underneath! Consider how valuable sīla truly is..." This teaching illustrates several important points: 1. Sīla leads to wisdom and clear thinking 2. Perfect sīla protects wealth across lifetimes 3. Sīla brings both material and spiritual benefits 4. The rewards of sīla often exceed our expectations The story shows how maintaining pure moral conduct (sīla) brings unexpected blessings and protections that far surpass ordinary material wealth. Sadhu! Together let us keep the Dharma wheel rolling.

Press release

 

ပိဋကတ်တော်လာ မြတ်စွာဘုရားရှင်၏ သင်ကြားရေးနည်းစနစ် Teaching Methodology များအား လေ့လာပူဇော်ခြင်း

 သဟ မေတ္တာယ ဝန္ဒာမိ.

မမ ပရိယေသန-ပတ္ထက ဗုဒ္ဓ-ဒေသန-ဝိဓိ ဥပါယ ဝိသယေ လိခိတံ ဤမေလ-သံယောဇနဝသေန ပေသေမိ. ဣမံ ဓမ္မဒါနံ ပဋိဂ္ဂဏှာတု ဘန္တေ.

"If you would like to obtain the PowerPoint file (PDF format) for teaching support related to Buddha's Teaching Methodology, please scan the QR code below."

PowerPoint file (PDF format) for teaching support related to Abhidhamma,

"If you would like to obtain the PowerPoint file (PDF format) for teaching support related to Abhidhamma, please scan the QR code below."

 

Guardians of the Buddha’s Sacred Relics – Volume 2,COMMING SOON! By Bhikkhu Indasoma Siridantamahāpālaka

"sammāsambuddhassa dhātuyo rakkhituṃ kataṃ mahāsaccavacanapaññāpanaṃ dhātudhārakena"

 "sammāsambuddhassa dhātuyo rakkhituṃ kataṃ mahāsaccavacanapaññāpanaṃ dhātudhārakena"

"dhātudhāraṇañca rakkhaṇasammati paññāpanaṃ satthu dhātuyo parissāvanaṃ paṭijānanaṃ

sabbesaṃ sattānaṃ - manussānañca devatānañca, rūpino arūpino ca - añjalī paggayha suṇantu.

Idāni, imasmiṃ dhammarakkhaṇakāle, pāpakammānaṃ ubbegena ca dhātūnaṃ upaddavena pīḷiyamāne, ahaṃ - yohaṃ satthu dhātūnaṃ mānusa-dhātudhārako, sabbacittena imaṃ saccavacanaṃ pakāsayāmi."

"dhātuyo aparādhaṃ paṭicca, devatānaṃ yakkhānañca rakkhāpaṭipattiṃ yācāmi.

Yathā pubbe, cātumahārājikadevā, yakkhagaṇā, cetiyadevatā ca satthu dhātuyo rakkhiṃsu, evaṃ-idāni pi, tumhākaṃ karaṇīyaṃ patipajjatha.

Āpadāya dhātūnaṃ, mākaṃ rakkhāya, kālamāpajjitvā akālacaritānaṃ purato dukkaraṃ akāsiṃsu. Idāni, tumhe appaṭivāṇā hutvā dhātuyo rakkhatha."

"dhātuyo aparādhaṃ karontā - yathārūpaṃ vā anārūpaṃ vā - sabbaṃ aparādhaṃ paṭivijjhantu.

Yesaṃ cetasā vā kāyena vā vācāya vā, dhātuyo upaghātaṃ karonti, te mā pamādā mocayantu. Dhammena devatānaṃ adhikāro ettha vattati."

ahaṃ, mānusadhātudhārako, mama rakkhāpaṭipattiṃ punappunaṃ pakāsayāmi.

Bhagavato dhātuyo sabbappakārato rakkhissāmi, dhammena, vinayena, samacittena ca.

Anubuddhānañca ovāde ṭhatvā, imaṃ dhammānudhammaṃ dhārento, aparimāṇaṃ hitasukhaṃ janessāmi.

Esa me saccavacano ñātipaññatti, devatānaṃ sakaladassanaṃ hotu.

Bhagavato, dhammasaṅghassa ca rakkhā sadā jayatu.

Satthu dhātuyo dīghāyukaṃ pāletu - idha loke anāgate ca.

Issariyaṭṭhāne dinno: soḷasa-paṇṇarasama divasaṃ, jeṭṭhamāsassa

(kharacanhaca: jvanala 17 raka, 2025, buddhasakkarāja: 2569)

dhātudhārako: bhikkhu dhammasami (indasoma siridantamahāpālaka)

sākacchito: devagaṇā, yakkhā, sīlavattherā ca

The office of siridantamahapalaka

"𑀲𑀫𑁆𑀫𑀸𑀲𑀫𑁆𑀩𑀼𑀤𑁆𑀥𑀲𑁆𑀲 𑀥𑀸𑀢𑀼𑀬𑁄 𑀭𑀓𑁆𑀔𑀺𑀢𑀼𑀁 𑀓𑀢𑀁 𑀫𑀳𑀸𑀲𑀘𑁆𑀘𑀯𑀘𑀦𑀧𑀜𑁆𑀜𑀸𑀧𑀦𑀁 𑀥𑀸𑀢𑀼𑀥𑀸𑀭𑀓𑁂𑀦"

 "𑀲𑀫𑁆𑀫𑀸𑀲𑀫𑁆𑀩𑀼𑀤𑁆𑀥𑀲𑁆𑀲 𑀥𑀸𑀢𑀼𑀬𑁄 𑀭𑀓𑁆𑀔𑀺𑀢𑀼𑀁 𑀓𑀢𑀁 𑀫𑀳𑀸𑀲𑀘𑁆𑀘𑀯𑀘𑀦𑀧𑀜𑁆𑀜𑀸𑀧𑀦𑀁 𑀥𑀸𑀢𑀼𑀥𑀸𑀭𑀓𑁂𑀦"

"𑀥𑀸𑀢𑀼𑀥𑀸𑀭𑀡𑀜𑁆𑀘 𑀭𑀓𑁆𑀔𑀡𑀲𑀫𑁆𑀫𑀢𑀺 𑀧𑀜𑁆𑀜𑀸𑀧𑀦𑀁 𑀲𑀢𑁆𑀣𑀼 𑀥𑀸𑀢𑀼𑀬𑁄 𑀧𑀭𑀺𑀲𑁆𑀲𑀸𑀯𑀦𑀁 𑀧𑀝𑀺𑀚𑀸𑀦𑀦𑀁

𑀲𑀩𑁆𑀩𑁂𑀲𑀁 𑀲𑀢𑁆𑀢𑀸𑀦𑀁 - 𑀫𑀦𑀼𑀲𑁆𑀲𑀸𑀦𑀜𑁆𑀘 𑀤𑁂𑀯𑀢𑀸𑀦𑀜𑁆𑀘, 𑀭𑀽𑀧𑀺𑀦𑁄 𑀅𑀭𑀽𑀧𑀺𑀦𑁄 𑀘 - 𑀅𑀜𑁆𑀚𑀮𑀻 𑀧𑀕𑁆𑀕𑀬𑁆𑀳 𑀲𑀼𑀡𑀦𑁆𑀢𑀼.

𑀇𑀤𑀸𑀦𑀺, 𑀇𑀫𑀲𑁆𑀫𑀺𑀁 𑀥𑀫𑁆𑀫𑀭𑀓𑁆𑀔𑀡𑀓𑀸𑀮𑁂, 𑀧𑀸𑀧𑀓𑀫𑁆𑀫𑀸𑀦𑀁 𑀉𑀩𑁆𑀩𑁂𑀕𑁂𑀦 𑀘 𑀥𑀸𑀢𑀽𑀦𑀁 𑀉𑀧𑀤𑁆𑀤𑀯𑁂𑀦 𑀧𑀻𑀴𑀺𑀬𑀫𑀸𑀦𑁂, 𑀅𑀳𑀁 - 𑀬𑁄𑀳𑀁 𑀲𑀢𑁆𑀣𑀼 𑀥𑀸𑀢𑀽𑀦𑀁 𑀫𑀸𑀦𑀼𑀲-𑀥𑀸𑀢𑀼𑀥𑀸𑀭𑀓𑁄, 𑀲𑀩𑁆𑀩𑀘𑀺𑀢𑁆𑀢𑁂𑀦 𑀇𑀫𑀁 𑀲𑀘𑁆𑀘𑀯𑀘𑀦𑀁 𑀧𑀓𑀸𑀲𑀬𑀸𑀫𑀺."

"𑀥𑀸𑀢𑀼𑀬𑁄 𑀅𑀧𑀭𑀸𑀥𑀁 𑀧𑀝𑀺𑀘𑁆𑀘, 𑀤𑁂𑀯𑀢𑀸𑀦𑀁 𑀬𑀓𑁆𑀔𑀸𑀦𑀜𑁆𑀘 𑀭𑀓𑁆𑀔𑀸𑀧𑀝𑀺𑀧𑀢𑁆𑀢𑀺𑀁 𑀬𑀸𑀘𑀸𑀫𑀺.

𑀬𑀣𑀸 𑀧𑀼𑀩𑁆𑀩𑁂, 𑀘𑀸𑀢𑀼𑀫𑀳𑀸𑀭𑀸𑀚𑀺𑀓𑀤𑁂𑀯𑀸, 𑀬𑀓𑁆𑀔𑀕𑀡𑀸, 𑀘𑁂𑀢𑀺𑀬𑀤𑁂𑀯𑀢𑀸 𑀘 𑀲𑀢𑁆𑀣𑀼 𑀥𑀸𑀢𑀼𑀬𑁄 𑀭𑀓𑁆𑀔𑀺𑀁𑀲𑀼, 𑀏𑀯𑀁-𑀇𑀤𑀸𑀦𑀺 𑀧𑀺, 𑀢𑀼𑀫𑁆𑀳𑀸𑀓𑀁 𑀓𑀭𑀡𑀻𑀬𑀁 𑀧𑀢𑀺𑀧𑀚𑁆𑀚𑀣.

𑀆𑀧𑀤𑀸𑀬 𑀥𑀸𑀢𑀽𑀦𑀁, 𑀫𑀸𑀓𑀁 𑀭𑀓𑁆𑀔𑀸𑀬, 𑀓𑀸𑀮𑀫𑀸𑀧𑀚𑁆𑀚𑀺𑀢𑁆𑀯𑀸 𑀅𑀓𑀸𑀮𑀘𑀭𑀺𑀢𑀸𑀦𑀁 𑀧𑀼𑀭𑀢𑁄 𑀤𑀼𑀓𑁆𑀓𑀭𑀁 𑀅𑀓𑀸𑀲𑀺𑀁𑀲𑀼. 𑀇𑀤𑀸𑀦𑀺, 𑀢𑀼𑀫𑁆𑀳𑁂 𑀅𑀧𑁆𑀧𑀝𑀺𑀯𑀸𑀡𑀸 𑀳𑀼𑀢𑁆𑀯𑀸 𑀥𑀸𑀢𑀼𑀬𑁄 𑀭𑀓𑁆𑀔𑀣."

"𑀥𑀸𑀢𑀼𑀬𑁄 𑀅𑀧𑀭𑀸𑀥𑀁 𑀓𑀭𑁄𑀦𑁆𑀢𑀸 - 𑀬𑀣𑀸𑀭𑀽𑀧𑀁 𑀯𑀸 𑀅𑀦𑀸𑀭𑀽𑀧𑀁 𑀯𑀸 - 𑀲𑀩𑁆𑀩𑀁 𑀅𑀧𑀭𑀸𑀥𑀁 𑀧𑀝𑀺𑀯𑀺𑀚𑁆𑀛𑀦𑁆𑀢𑀼.

𑀬𑁂𑀲𑀁 𑀘𑁂𑀢𑀲𑀸 𑀯𑀸 𑀓𑀸𑀬𑁂𑀦 𑀯𑀸 𑀯𑀸𑀘𑀸𑀬 𑀯𑀸, 𑀥𑀸𑀢𑀼𑀬𑁄 𑀉𑀧𑀖𑀸𑀢𑀁 𑀓𑀭𑁄𑀦𑁆𑀢𑀺, 𑀢𑁂 𑀫𑀸 𑀧𑀫𑀸𑀤𑀸 𑀫𑁄𑀘𑀬𑀦𑁆𑀢𑀼. 𑀥𑀫𑁆𑀫𑁂𑀦 𑀤𑁂𑀯𑀢𑀸𑀦𑀁 𑀅𑀥𑀺𑀓𑀸𑀭𑁄 𑀏𑀢𑁆𑀣 𑀯𑀢𑁆𑀢𑀢𑀺."

𑀅𑀳𑀁, 𑀫𑀸𑀦𑀼𑀲𑀥𑀸𑀢𑀼𑀥𑀸𑀭𑀓𑁄, 𑀫𑀫 𑀭𑀓𑁆𑀔𑀸𑀧𑀝𑀺𑀧𑀢𑁆𑀢𑀺𑀁 𑀧𑀼𑀦𑀧𑁆𑀧𑀼𑀦𑀁 𑀧𑀓𑀸𑀲𑀬𑀸𑀫𑀺.

𑀪𑀕𑀯𑀢𑁄 𑀥𑀸𑀢𑀼𑀬𑁄 𑀲𑀩𑁆𑀩𑀧𑁆𑀧𑀓𑀸𑀭𑀢𑁄 𑀭𑀓𑁆𑀔𑀺𑀲𑁆𑀲𑀸𑀫𑀺, 𑀥𑀫𑁆𑀫𑁂𑀦, 𑀯𑀺𑀦𑀬𑁂𑀦, 𑀲𑀫𑀘𑀺𑀢𑁆𑀢𑁂𑀦 𑀘.

𑀅𑀦𑀼𑀩𑀼𑀤𑁆𑀥𑀸𑀦𑀜𑁆𑀘 𑀑𑀯𑀸𑀤𑁂 𑀞𑀢𑁆𑀯𑀸, 𑀇𑀫𑀁 𑀥𑀫𑁆𑀫𑀸𑀦𑀼𑀥𑀫𑁆𑀫𑀁 𑀥𑀸𑀭𑁂𑀦𑁆𑀢𑁄, 𑀅𑀧𑀭𑀺𑀫𑀸𑀡𑀁 𑀳𑀺𑀢𑀲𑀼𑀔𑀁 𑀚𑀦𑁂𑀲𑁆𑀲𑀸𑀫𑀺.

𑀏𑀲 𑀫𑁂 𑀲𑀘𑁆𑀘𑀯𑀘𑀦𑁄 𑀜𑀸𑀢𑀺𑀧𑀜𑁆𑀜𑀢𑁆𑀢𑀺, 𑀤𑁂𑀯𑀢𑀸𑀦𑀁 𑀲𑀓𑀮𑀤𑀲𑁆𑀲𑀦𑀁 𑀳𑁄𑀢𑀼.

𑀪𑀕𑀯𑀢𑁄, 𑀥𑀫𑁆𑀫𑀲𑀗𑁆𑀖𑀲𑁆𑀲 𑀘 𑀭𑀓𑁆𑀔𑀸 𑀲𑀤𑀸 𑀚𑀬𑀢𑀼.

𑀲𑀢𑁆𑀣𑀼 𑀥𑀸𑀢𑀼𑀬𑁄 𑀤𑀻𑀖𑀸𑀬𑀼𑀓𑀁 𑀧𑀸𑀮𑁂𑀢𑀼 - 𑀇𑀥 𑀮𑁄𑀓𑁂 𑀅𑀦𑀸𑀕𑀢𑁂 𑀘.

𑀇𑀲𑁆𑀲𑀭𑀺𑀬𑀝𑁆𑀞𑀸𑀦𑁂 𑀤𑀺𑀦𑁆𑀦𑁄: 𑀲𑁄𑀴𑀲-𑀧𑀡𑁆𑀡𑀭𑀲𑀫 𑀤𑀺𑀯𑀲𑀁, 𑀚𑁂𑀝𑁆𑀞𑀫𑀸𑀲𑀲𑁆𑀲

(𑀔𑀭𑀘𑀦𑁆𑀳𑀘: 𑀚𑁆𑀯𑀦𑀮 𑁧𑁭 𑀭𑀓, 𑁨𑁦𑁨𑁫, 𑀩𑀼𑀤𑁆𑀥𑀲𑀓𑁆𑀓𑀭𑀸𑀚: 𑁨𑁫𑁬𑁯)

𑀥𑀸𑀢𑀼𑀥𑀸𑀭𑀓𑁄: 𑀪𑀺𑀓𑁆𑀔𑀼 𑀥𑀫𑁆𑀫𑀲𑀫𑀺 (𑀇𑀦𑁆𑀤𑀲𑁄𑀫 𑀲𑀺𑀭𑀺𑀤𑀦𑁆𑀢𑀫𑀳𑀸𑀧𑀸𑀮𑀓)

𑀲𑀸𑀓𑀘𑁆𑀙𑀺𑀢𑁄: 𑀤𑁂𑀯𑀕𑀡𑀸, 𑀬𑀓𑁆𑀔𑀸, 𑀲𑀻𑀮𑀯𑀢𑁆𑀣𑁂𑀭𑀸 𑀘

"ᩈᨾ᩠ᨾᩣᩈᨾ᩠ᨻᩩᨴ᩠ᨵᩔ ᨵᩣᨲᩩᨿᩮᩣ ᩁᨠ᩠ᨡᩥᨲᩩᩴ ᨠᨲᩴ ᨾᩉᩣᩈᨧ᩠ᨧᩅᨧᨶᨸᨬ᩠ᨬᩣᨸᨶᩴ ᨵᩣᨲᩩᨵᩣᩁᨠᩮᨶ"

 "ᩈᨾ᩠ᨾᩣᩈᨾ᩠ᨻᩩᨴ᩠ᨵᩔ ᨵᩣᨲᩩᨿᩮᩣ ᩁᨠ᩠ᨡᩥᨲᩩᩴ ᨠᨲᩴ ᨾᩉᩣᩈᨧ᩠ᨧᩅᨧᨶᨸᨬ᩠ᨬᩣᨸᨶᩴ ᨵᩣᨲᩩᨵᩣᩁᨠᩮᨶ"

"ᨵᩣᨲᩩᨵᩣᩁᨱᨬ᩠ᨧ ᩁᨠ᩠ᨡᨱᩈᨾ᩠ᨾᨲᩥ ᨸᨬ᩠ᨬᩣᨸᨶᩴ ᩈᨲ᩠ᨳᩩ ᨵᩣᨲᩩᨿᩮᩣ ᨸᩁᩥᩔᩣᩅᨶᩴ ᨸᨭᩥᨩᩣᨶᨶᩴ

ᩈᨻ᩠ᨻᩮᩈᩴ ᩈᨲ᩠ᨲᩣᨶᩴ - ᨾᨶᩩᩔᩣᨶᨬ᩠ᨧ ᨴᩮᩅᨲᩣᨶᨬ᩠ᨧ, ᩁᩪᨸᩥᨶᩮᩣ ᩋᩁᩪᨸᩥᨶᩮᩣ ᨧ - ᩋᨬ᩠ᨩᩃᩦ ᨸᨣ᩠ᨣᨿ᩠ᩉ ᩈᩩᨱᨶ᩠ᨲᩩ.

ᩍᨴᩣᨶᩥ, ᩍᨾᩈ᩠ᨾᩥᩴ ᨵᨾ᩠ᨾᩁᨠ᩠ᨡᨱᨠᩣᩃᩮ, ᨸᩣᨸᨠᨾ᩠ᨾᩣᨶᩴ ᩏᨻ᩠ᨻᩮᨣᩮᨶ ᨧ ᨵᩣᨲᩪᨶᩴ ᩏᨸᨴ᩠ᨴᩅᩮᨶ ᨸᩦᩊᩥᨿᨾᩣᨶᩮ, ᩋᩉᩴ - ᨿᩮᩣᩉᩴ ᩈᨲ᩠ᨳᩩ ᨵᩣᨲᩪᨶᩴ ᨾᩣᨶᩩᩈ-ᨵᩣᨲᩩᨵᩣᩁᨠᩮᩣ, ᩈᨻ᩠ᨻᨧᩥᨲ᩠ᨲᩮᨶ ᩍᨾᩴ ᩈᨧ᩠ᨧᩅᨧᨶᩴ ᨸᨠᩣᩈᨿᩣᨾᩥ."

"ᨵᩣᨲᩩᨿᩮᩣ ᩋᨸᩁᩣᨵᩴ ᨸᨭᩥᨧ᩠ᨧ, ᨴᩮᩅᨲᩣᨶᩴ ᨿᨠ᩠ᨡᩣᨶᨬ᩠ᨧ ᩁᨠ᩠ᨡᩣᨸᨭᩥᨸᨲ᩠ᨲᩥᩴ ᨿᩣᨧᩣᨾᩥ.

ᨿᨳᩣ ᨸᩩᨻ᩠ᨻᩮ, ᨧᩣᨲᩩᨾᩉᩣᩁᩣᨩᩥᨠᨴᩮᩅᩣ, ᨿᨠ᩠ᨡᨣᨱᩣ, ᨧᩮᨲᩥᨿᨴᩮᩅᨲᩣ ᨧ ᩈᨲ᩠ᨳᩩ ᨵᩣᨲᩩᨿᩮᩣ ᩁᨠ᩠ᨡᩥᩴᩈᩩ, ᩑᩅᩴ-ᩍᨴᩣᨶᩥ ᨸᩥ, ᨲᩩᨾ᩠ᩉᩣᨠᩴ ᨠᩁᨱᩦᨿᩴ ᨸᨲᩥᨸᨩ᩠ᨩᨳ.

ᩌᨸᨴᩣᨿ ᨵᩣᨲᩪᨶᩴ, ᨾᩣᨠᩴ ᩁᨠ᩠ᨡᩣᨿ, ᨠᩣᩃᨾᩣᨸᨩ᩠ᨩᩥᨲ᩠ᩅᩣ ᩋᨠᩣᩃᨧᩁᩥᨲᩣᨶᩴ ᨸᩩᩁᨲᩮᩣ ᨴᩩᨠ᩠ᨠᩁᩴ ᩋᨠᩣᩈᩥᩴᩈᩩ. ᩍᨴᩣᨶᩥ, ᨲᩩᨾ᩠ᩉᩮ ᩋᨸ᩠ᨸᨭᩥᩅᩣᨱᩣ ᩉᩩᨲ᩠ᩅᩣ ᨵᩣᨲᩩᨿᩮᩣ ᩁᨠ᩠ᨡᨳ."

"ᨵᩣᨲᩩᨿᩮᩣ ᩋᨸᩁᩣᨵᩴ ᨠᩁᩮᩣᨶ᩠ᨲᩣ - ᨿᨳᩣᩁᩪᨸᩴ ᩅᩣ ᩋᨶᩣᩁᩪᨸᩴ ᩅᩣ - ᩈᨻ᩠ᨻᩴ ᩋᨸᩁᩣᨵᩴ ᨸᨭᩥᩅᩥᨩ᩠ᨫᨶ᩠ᨲᩩ.

ᨿᩮᩈᩴ ᨧᩮᨲᩈᩣ ᩅᩣ ᨠᩣᨿᩮᨶ ᩅᩣ ᩅᩣᨧᩣᨿ ᩅᩣ, ᨵᩣᨲᩩᨿᩮᩣ ᩏᨸᨥᩣᨲᩴ ᨠᩁᩮᩣᨶ᩠ᨲᩥ, ᨲᩮ ᨾᩣ ᨸᨾᩣᨴᩣ ᨾᩮᩣᨧᨿᨶ᩠ᨲᩩ. ᨵᨾ᩠ᨾᩮᨶ ᨴᩮᩅᨲᩣᨶᩴ ᩋᨵᩥᨠᩣᩁᩮᩣ ᩑᨲ᩠ᨳ ᩅᨲ᩠ᨲᨲᩥ."

ᩋᩉᩴ, ᨾᩣᨶᩩᩈᨵᩣᨲᩩᨵᩣᩁᨠᩮᩣ, ᨾᨾ ᩁᨠ᩠ᨡᩣᨸᨭᩥᨸᨲ᩠ᨲᩥᩴ ᨸᩩᨶᨸ᩠ᨸᩩᨶᩴ ᨸᨠᩣᩈᨿᩣᨾᩥ.

ᨽᨣᩅᨲᩮᩣ ᨵᩣᨲᩩᨿᩮᩣ ᩈᨻ᩠ᨻᨸ᩠ᨸᨠᩣᩁᨲᩮᩣ ᩁᨠ᩠ᨡᩥᩔᩣᨾᩥ, ᨵᨾ᩠ᨾᩮᨶ, ᩅᩥᨶᨿᩮᨶ, ᩈᨾᨧᩥᨲ᩠ᨲᩮᨶ ᨧ.

ᩋᨶᩩᨻᩩᨴ᩠ᨵᩣᨶᨬ᩠ᨧ ᩒᩅᩣᨴᩮ ᨮᨲ᩠ᩅᩣ, ᩍᨾᩴ ᨵᨾ᩠ᨾᩣᨶᩩᨵᨾ᩠ᨾᩴ ᨵᩣᩁᩮᨶ᩠ᨲᩮᩣ, ᩋᨸᩁᩥᨾᩣᨱᩴ ᩉᩥᨲᩈᩩᨡᩴ ᨩᨶᩮᩔᩣᨾᩥ.

ᩑᩈ ᨾᩮ ᩈᨧ᩠ᨧᩅᨧᨶᩮᩣ ᨬᩣᨲᩥᨸᨬ᩠ᨬᨲ᩠ᨲᩥ, ᨴᩮᩅᨲᩣᨶᩴ ᩈᨠᩃᨴᩔᨶᩴ ᩉᩮᩣᨲᩩ.

ᨽᨣᩅᨲᩮᩣ, ᨵᨾ᩠ᨾᩈᨦ᩠ᨥᩔ ᨧ ᩁᨠ᩠ᨡᩣ ᩈᨴᩣ ᨩᨿᨲᩩ.

ᩈᨲ᩠ᨳᩩ ᨵᩣᨲᩩᨿᩮᩣ ᨴᩦᨥᩣᨿᩩᨠᩴ ᨸᩣᩃᩮᨲᩩ - ᩍᨵ ᩃᩮᩣᨠᩮ ᩋᨶᩣᨣᨲᩮ ᨧ.

ᩍᩔᩁᩥᨿᨭ᩠ᨮᩣᨶᩮ ᨴᩥᨶ᩠ᨶᩮᩣ: ᩈᩮᩣᩊᩈ-ᨸᨱ᩠ᨱᩁᩈᨾ ᨴᩥᩅᩈᩴ, ᨩᩮᨭ᩠ᨮᨾᩣᩈᩔ

(ᨡᩁᨧᨶ᩠ᩉᨧ: ᨩ᩠ᩅᨶᩃ ᪑᪗ ᩁᨠ, ᪒᪐᪒᪕, ᨻᩩᨴ᩠ᨵᩈᨠ᩠ᨠᩁᩣᨩ: ᪒᪕᪖᪙)

ᨵᩣᨲᩩᨵᩣᩁᨠᩮᩣ: ᨽᩥᨠ᩠ᨡᩩ ᨵᨾ᩠ᨾᩈᨾᩥ (ᩍᨶ᩠ᨴᩈᩮᩣᨾ ᩈᩥᩁᩥᨴᨶ᩠ᨲᨾᩉᩣᨸᩣᩃᨠ)

ᩈᩣᨠᨧ᩠ᨨᩥᨲᩮᩣ: ᨴᩮᩅᨣᨱᩣ, ᨿᨠ᩠ᨡᩣ, ᩈᩦᩃᩅᨲ᩠ᨳᩮᩁᩣ ᨧ

"සම්මාසම්බුද්ධස්ස ධාතුයො රක්ඛිතුං කතං මහාසච්චවචනපඤ්ඤාපනං ධාතුධාරකෙන"

 "සම්මාසම්බුද්ධස්ස ධාතුයො රක්ඛිතුං කතං මහාසච්චවචනපඤ්ඤාපනං ධාතුධාරකෙන"

"ධාතුධාරණඤ්ච රක්ඛණසම්මති පඤ්ඤාපනං සත්ථු ධාතුයො පරිස්සාවනං පටිජානනං

සබ්බෙසං සත්තානං - මනුස්සානඤ්ච දෙවතානඤ්ච, රූපිනො අරූපිනො ච - අඤ්ජලී පග්ගය්හ සුණන්තු.

ඉදානි, ඉමස්මිං ධම්මරක්ඛණකාලෙ, පාපකම්මානං උබ්බෙගෙන ච ධාතූනං උපද්දවෙන පීළියමානෙ, අහං - යොහං සත්ථු ධාතූනං මානුස-ධාතුධාරකො, සබ්බචිත්තෙන ඉමං සච්චවචනං පකාසයාමි."

"ධාතුයො අපරාධං පටිච්ච, දෙවතානං යක්ඛානඤ්ච රක්ඛාපටිපත්තිං යාචාමි.

යථා පුබ්බෙ, චාතුමහාරාජිකදෙවා, යක්ඛගණා, චෙතියදෙවතා ච සත්ථු ධාතුයො රක්ඛිංසු, එවං-ඉදානි පි, තුම්හාකං කරණීයං පතිපජ්ජථ.

ආපදාය ධාතූනං, මාකං රක්ඛාය, කාලමාපජ්ජිත්වා අකාලචරිතානං පුරතො දුක්කරං අකාසිංසු. ඉදානි, තුම්හෙ අප්පටිවාණා හුත්වා ධාතුයො රක්ඛථ."

"ධාතුයො අපරාධං කරොන්තා - යථාරූපං වා අනාරූපං වා - සබ්බං අපරාධං පටිවිජ්ඣන්තු.

යෙසං චෙතසා වා කායෙන වා වාචාය වා, ධාතුයො උපඝාතං කරොන්ති, තෙ මා පමාදා මොචයන්තු. ධම්මෙන දෙවතානං අධිකාරො එත්ථ වත්තති."

අහං, මානුසධාතුධාරකො, මම රක්ඛාපටිපත්තිං පුනප්පුනං පකාසයාමි.

භගවතො ධාතුයො සබ්බප්පකාරතො රක්ඛිස්සාමි, ධම්මෙන, විනයෙන, සමචිත්තෙන ච.

අනුබුද්ධානඤ්ච ඔවාදෙ ඨත්වා, ඉමං ධම්මානුධම්මං ධාරෙන්තො, අපරිමාණං හිතසුඛං ජනෙස්සාමි.

එස මෙ සච්චවචනො ඤාතිපඤ්ඤත්ති, දෙවතානං සකලදස්සනං හොතු.

භගවතො, ධම්මසඞ්ඝස්ස ච රක්ඛා සදා ජයතු.

සත්ථු ධාතුයො දීඝායුකං පාලෙතු - ඉධ ලොකෙ අනාගතෙ ච.

ඉස්සරියට්ඨානෙ දින්නො: සොළස-පණ්ණරසම දිවසං, ජෙට්ඨමාසස්ස

(ඛරචන්හච: ජ්වනල 17 රක, 2025, බුද්ධසක්කරාජ: 2569)

ධාතුධාරකො: භික්ඛු ධම්මසමි (ඉන්දසොම සිරිදන්තමහාපාලක)

සාකච්ඡිතො: දෙවගණා, යක්ඛා, සීලවත්ථෙරා ච

"सम्मासम्बुद्धस्स धातुयो रक्खितुं कतं महासच्चवचनपञ्ञापनं धातुधारकेन"

 "सम्मासम्बुद्धस्स धातुयो रक्खितुं कतं महासच्चवचनपञ्ञापनं धातुधारकेन"

"धातुधारणञ्च रक्खणसम्मति पञ्ञापनं सत्थु धातुयो परिस्सावनं पटिजाननं

सब्बेसं सत्तानं - मनुस्सानञ्च देवतानञ्च, रूपिनो अरूपिनो च - अञ्जली पग्गय्ह सुणन्तु.

इदानि, इमस्मिं धम्मरक्खणकाले, पापकम्मानं उब्बेगेन च धातूनं उपद्दवेन पीळियमाने, अहं - योहं सत्थु धातूनं मानुस-धातुधारको, सब्बचित्तेन इमं सच्चवचनं पकासयामि."

"धातुयो अपराधं पटिच्च, देवतानं यक्खानञ्च रक्खापटिपत्तिं याचामि.

यथा पुब्बे, चातुमहाराजिकदेवा, यक्खगणा, चेतियदेवता च सत्थु धातुयो रक्खिंसु, एवं-इदानि पि, तुम्हाकं करणीयं पतिपज्जथ.

आपदाय धातूनं, माकं रक्खाय, कालमापज्जित्वा अकालचरितानं पुरतो दुक्करं अकासिंसु. इदानि, तुम्हे अप्पटिवाणा हुत्वा धातुयो रक्खथ."

"धातुयो अपराधं करोन्ता - यथारूपं वा अनारूपं वा - सब्बं अपराधं पटिविज्झन्तु.

येसं चेतसा वा कायेन वा वाचाय वा, धातुयो उपघातं करोन्ति, ते मा पमादा मोचयन्तु. धम्मेन देवतानं अधिकारो एत्थ वत्तति."

अहं, मानुसधातुधारको, मम रक्खापटिपत्तिं पुनप्पुनं पकासयामि.

भगवतो धातुयो सब्बप्पकारतो रक्खिस्सामि, धम्मेन, विनयेन, समचित्तेन च.

अनुबुद्धानञ्च ओवादे ठत्वा, इमं धम्मानुधम्मं धारेन्तो, अपरिमाणं हितसुखं जनेस्सामि.

एस मे सच्चवचनो ञातिपञ्ञत्ति, देवतानं सकलदस्सनं होतु.

भगवतो, धम्मसङ्घस्स च रक्खा सदा जयतु.

सत्थु धातुयो दीघायुकं पालेतु - इध लोके अनागते च.

इस्सरियट्ठाने दिन्नो: सोळस-पण्णरसम दिवसं, जेट्ठमासस्स

(खरचन्हच: ज्वनल १७ रक, २०२५, बुद्धसक्कराज: २५६९)

धातुधारको: भिक्खु धम्मसमि (इन्दसोम सिरिदन्तमहापालक)

साकच्छितो: देवगणा, यक्खा, सीलवत्थेरा च

Particularly regarding the true nature of the Five Aggregates.

"Isn't it worth examining what sakkāya is? Aren't the Five Aggregates called sakkāya? Didn't the Buddha have sakkāya (aggregates) but no diṭṭhi (wrong view)? Didn't the Buddha have the Five Aggregates but no upādāna (clinging)? Notice - the aggregates can exist while clinging ceases. At the moment of contact - this is what needs mindfulness. When sense objects meet sense doors, we need to know. Is there anything else to observe besides these six sense doors? The essential point is understanding the aggregates. When the aggregates are understood, wrong view falls away. As stated in the Dhammapada (Dhp 113): 'Though one should live a hundred years Without seeing arising and passing away, Yet better is a single day's life Of one who sees arising and passing away.' Whoever - whether monastic or lay Not seeing - the arising and passing of the Five Aggregates Lives - for a hundred years Is not noble, isn't that what's taught? But one who sees - the arising and passing of the Five Aggregates Lives - even for one day Is noble, isn't that what's taught? Even living for one hour is noble, even two or three minutes is noble if one sees with understanding. Isn't this worth examining? Wrong view can only fall away through understanding the aggregates..."

Fundamental practice of morality is freely available to all.

"Sīla (morality) leads to human birth, sīla leads to deva birth. When that sīla develops into samādhi (concentration), it leads to brahma birth. Isn't this worth studying? That's why people say 'I'm weak in practice' and 'Do wholesome deeds.' #Kusala (wholesome action) refers to the Five Precepts, which don't cost even one penny! Does keeping the Five Precepts cost any money? Isn't it worth considering how valuable these Five Precepts are? Don't the venerable teachers teach that sīla-kusala (moral virtue) is more valuable than dāna-kusala (giving)? Isn't it taught that samādhi (concentration) is more valuable than sīla? Isn't it taught that vipassanā (insight) is more valuable than samatha (tranquility)? Consider this progression carefully..."

"សម្មាសម្ពុទ្ធស្ស ធាតុយោ រក្ខិតុំ កតំ មហាសច្ចវចនបញ្ញាបនំ ធាតុធារកេន"

 "សម្មាសម្ពុទ្ធស្ស ធាតុយោ រក្ខិតុំ កតំ មហាសច្ចវចនបញ្ញាបនំ ធាតុធារកេន"

"ធាតុធារណញ្ច រក្ខណសម្មតិ បញ្ញាបនំ សត្ថុ ធាតុយោ បរិស្សាវនំ បដិជាននំ

សព្ពេសំ សត្តានំ - មនុស្សានញ្ច ទេវតានញ្ច, រូបិនោ អរូបិនោ ច - អញ្ជលី បគ្គយ្ហ សុណន្តុ.

ឥទានិ, ឥមស្មិំ ធម្មរក្ខណកាលេ, បាបកម្មានំ ឧព្ពេគេន ច ធាតូនំ ឧបទ្ទវេន បីឡិយមានេ, អហំ - យោហំ សត្ថុ ធាតូនំ មានុស-ធាតុធារកោ, សព្ពចិត្តេន ឥមំ សច្ចវចនំ បកាសយាមិ."

"ធាតុយោ អបរាធំ បដិច្ច, ទេវតានំ យក្ខានញ្ច រក្ខាបដិបត្តិំ យាចាមិ.

យថា បុព្ពេ, ចាតុមហារាជិកទេវា, យក្ខគណា, ចេតិយទេវតា ច សត្ថុ ធាតុយោ រក្ខិំសុ, ឯវំ-ឥទានិ បិ, តុម្ហាកំ ករណីយំ បតិបជ្ជថ.

អាបទាយ ធាតូនំ, មាកំ រក្ខាយ, កាលមាបជ្ជិត្វា អកាលចរិតានំ បុរតោ ទុក្ករំ អកាសិំសុ. ឥទានិ, តុម្ហេ អប្បដិវាណា ហុត្វា ធាតុយោ រក្ខថ."

"ធាតុយោ អបរាធំ ករោន្តា - យថារូបំ វា អនារូបំ វា - សព្ពំ អបរាធំ បដិវិជ្ឈន្តុ.

យេសំ ចេតសា វា កាយេន វា វាចាយ វា, ធាតុយោ ឧបឃាតំ ករោន្តិ, តេ មា បមាទា មោចយន្តុ. ធម្មេន ទេវតានំ អធិការោ ឯត្ថ វត្តតិ."

អហំ, មានុសធាតុធារកោ, មម រក្ខាបដិបត្តិំ បុនប្បុនំ បកាសយាមិ.

ភគវតោ ធាតុយោ សព្ពប្បការតោ រក្ខិស្សាមិ, ធម្មេន, វិនយេន, សមចិត្តេន ច.

អនុពុទ្ធានញ្ច ឱវាទេ ឋត្វា, ឥមំ ធម្មានុធម្មំ ធារេន្តោ, អបរិមាណំ ហិតសុខំ ជនេស្សាមិ.

ឯស មេ សច្ចវចនោ ញាតិបញ្ញត្តិ, ទេវតានំ សកលទស្សនំ ហោតុ.

ភគវតោ, ធម្មសង្ឃស្ស ច រក្ខា សទា ជយតុ.

សត្ថុ ធាតុយោ ទីឃាយុកំ បាលេតុ - ឥធ លោកេ អនាគតេ ច.

                                                                                        ឥស្សរិយដ្ឋានេ ទិន្នោ: សោឡស-បណ្ណរសម ទិវសំ, ជេដ្ឋមាសស្ស

                                                                                                        (ខរចន្ហច: ជ្វនល ១៧ រក, ២០២៥, ពុទ្ធសក្ករាជ: ២៥៦៩)

                                                                                                    ធាតុធារកោ: ភិក្ខុ ធម្មសមិ (ឥន្ទសោម សិរិទន្តមហាបាលក)

                                                                                                                       សាកច្ឆិតោ: ទេវគណា, យក្ខា, សីលវត្ថេរា ច

"সম্মাসম্বুদ্ধস্স ধাতুযো রক্খিতুং কতং মহাসচ্চৰচনপঞ্ঞাপনং ধাতুধারকেন"

 "সম্মাসম্বুদ্ধস্স ধাতুযো রক্খিতুং কতং মহাসচ্চৰচনপঞ্ঞাপনং ধাতুধারকেন"

"ধাতুধারণঞ্চ রক্খণসম্মতি পঞ্ঞাপনং সত্থু ধাতুযো পরিস্সাৰনং পটিজাননং

সব্বেসং সত্তানং - মনুস্সানঞ্চ দেৰতানঞ্চ, রূপিনো অরূপিনো চ - অঞ্জলী পগ্গয্হ সুণন্তু.

ইদানি, ইমস্মিং ধম্মরক্খণকালে, পাপকম্মানং উব্বেগেন চ ধাতূনং উপদ্দৰেন পীল়িযমানে, অহং - যোহং সত্থু ধাতূনং মানুস-ধাতুধারকো, সব্বচিত্তেন ইমং সচ্চৰচনং পকাসযামি."

"ধাতুযো অপরাধং পটিচ্চ, দেৰতানং যক্খানঞ্চ রক্খাপটিপত্তিং যাচামি.

যথা পুব্বে, চাতুমহারাজিকদেৰা, যক্খগণা, চেতিযদেৰতা চ সত্থু ধাতুযো রক্খিংসু, এৰং-ইদানি পি, তুম্হাকং করণীযং পতিপজ্জথ.

আপদায ধাতূনং, মাকং রক্খায, কালমাপজ্জিত্ৰা অকালচরিতানং পুরতো দুক্করং অকাসিংসু. ইদানি, তুম্হে অপ্পটিৰাণা হুত্ৰা ধাতুযো রক্খথ."

"ধাতুযো অপরাধং করোন্তা - যথারূপং ৰা অনারূপং ৰা - সব্বং অপরাধং পটিৰিজ্ঝন্তু.

যেসং চেতসা ৰা কাযেন ৰা ৰাচায ৰা, ধাতুযো উপঘাতং করোন্তি, তে মা পমাদা মোচযন্তু. ধম্মেন দেৰতানং অধিকারো এত্থ ৰত্ততি."

অহং, মানুসধাতুধারকো, মম রক্খাপটিপত্তিং পুনপ্পুনং পকাসযামি.

ভগৰতো ধাতুযো সব্বপ্পকারতো রক্খিস্সামি, ধম্মেন, ৰিনযেন, সমচিত্তেন চ.

অনুবুদ্ধানঞ্চ ওৰাদে ঠত্ৰা, ইমং ধম্মানুধম্মং ধারেন্তো, অপরিমাণং হিতসুখং জনেস্সামি.

এস মে সচ্চৰচনো ঞাতিপঞ্ঞত্তি, দেৰতানং সকলদস্সনং হোতু.

ভগৰতো, ধম্মসঙ্ঘস্স চ রক্খা সদা জযতু.

সত্থু ধাতুযো দীঘাযুকং পালেতু - ইধ লোকে অনাগতে চ.

ইস্সরিযট্ঠানে দিন্নো: সোল়স-পণ্ণরসম দিৰসং, জেট্ঠমাসস্স

(খরচন্হচ: জ্ৰনল ১৭ রক, ২০২৫, বুদ্ধসক্করাজ: ২৫৬৯)

ধাতুধারকো: ভিক্খু ধম্মসমি (ইন্দসোম সিরিদন্তমহাপালক)

সাকচ্ছিতো: দেৰগণা, যক্খা, সীলৰত্থেরা চ

"সম্মাসম্বুদ্ধস্স ধাতুযো ৰক্খিতুং কতং মহাসচ্চৱচনপঞ্ঞাপনং ধাতুধাৰকেন"

 

"সম্মাসম্বুদ্ধস্স ধাতুযো ৰক্খিতুং কতং মহাসচ্চৱচনপঞ্ঞাপনং ধাতুধাৰকেন"

"ধাতুধাৰণঞ্চ ৰক্খণসম্মতি পঞ্ঞাপনং সত্থু ধাতুযো পৰিস্সাৱনং পটিজাননং

সব্বেসং সত্তানং - মনুস্সানঞ্চ দেৱতানঞ্চ, ৰূপিনো অৰূপিনো চ - অঞ্জলী পগ্গয্হ সুণন্তু.

ইদানি, ইমস্মিং ধম্মৰক্খণকালে, পাপকম্মানং উব্বেগেন চ ধাতূনং উপদ্দৱেন পীড়িযমানে, অহং - যোহং সত্থু ধাতূনং মানুস-ধাতুধাৰকো, সব্বচিত্তেন ইমং সচ্চৱচনং পকাসযামি."

"ধাতুযো অপৰাধং পটিচ্চ, দেৱতানং যক্খানঞ্চ ৰক্খাপটিপত্তিং যাচামি.

যথা পুব্বে, চাতুমহাৰাজিকদেৱা, যক্খগণা, চেতিযদেৱতা চ সত্থু ধাতুযো ৰক্খিংসু, এৱং-ইদানি পি, তুম্হাকং কৰণীযং পতিপজ্জথ.

আপদায ধাতূনং, মাকং ৰক্খায, কালমাপজ্জিত্ৱা অকালচৰিতানং পুৰতো দুক্কৰং অকাসিংসু. ইদানি, তুম্হে অপ্পটিৱাণা হুত্ৱা ধাতুযো ৰক্খথ."

"ধাতুযো অপৰাধং কৰোন্তা - যথাৰূপং ৱা অনাৰূপং ৱা - সব্বং অপৰাধং পটিৱিজ্ঝন্তু.

যেসং চেতসা ৱা কাযেন ৱা ৱাচায ৱা, ধাতুযো উপঘাতং কৰোন্তি, তে মা পমাদা মোচযন্তু. ধম্মেন দেৱতানং অধিকাৰো এত্থ ৱত্ততি."

অহং, মানুসধাতুধাৰকো, মম ৰক্খাপটিপত্তিং পুনপ্পুনং পকাসযামি.

ভগৱতো ধাতুযো সব্বপ্পকাৰতো ৰক্খিস্সামি, ধম্মেন, ৱিনযেন, সমচিত্তেন চ.

অনুবুদ্ধানঞ্চ ওৱাদে ঠত্ৱা, ইমং ধম্মানুধম্মং ধাৰেন্তো, অপৰিমাণং হিতসুখং জনেস্সামি.

এস মে সচ্চৱচনো ঞাতিপঞ্ঞত্তি, দেৱতানং সকলদস্সনং হোতু.

ভগৱতো, ধম্মসঙ্ঘস্স চ ৰক্খা সদা জযতু.

সত্থু ধাতুযো দীঘাযুকং পালেতু - ইধ লোকে অনাগতে চ.

ইস্সৰিযট্ঠানে দিন্নো: সোড়স-পণ্ণৰসম দিৱসং, জেট্ঠমাসস্স

(খৰচন্হচ: জ্ৱনল ১৭ ৰক, ২০২৫, বুদ্ধসক্কৰাজ: ২৫৬৯)

ধাতুধাৰকো: ভিক্খু ধম্মসমি (ইন্দসোম সিৰিদন্তমহাপালক)

সাকচ্ছিতো: দেৱগণা, যক্খা, সীলৱত্থেৰা চ

"ਸਮ੍ਮਾਸਮ੍ਬੁਦ੍ਧਸ੍ਸ ਧਾਤੁਯੋ ਰਕ੍ਖਿਤੁਂ ਕਤਂ ਮਹਾਸਚ੍ਚਵਚਨਪਞ੍ਞਾਪਨਂ ਧਾਤੁਧਾਰਕੇਨ"

 

"ਸਮ੍ਮਾਸਮ੍ਬੁਦ੍ਧਸ੍ਸ ਧਾਤੁਯੋ ਰਕ੍ਖਿਤੁਂ ਕਤਂ ਮਹਾਸਚ੍ਚਵਚਨਪਞ੍ਞਾਪਨਂ ਧਾਤੁਧਾਰਕੇਨ"

"ਧਾਤੁਧਾਰਣਞ੍ਚ ਰਕ੍ਖਣਸਮ੍ਮਤਿ ਪਞ੍ਞਾਪਨਂ ਸਤ੍ਥੁ ਧਾਤੁਯੋ ਪਰਿਸ੍ਸਾਵਨਂ ਪਟਿਜਾਨਨਂ

ਸਬ੍ਬੇਸਂ ਸਤ੍ਤਾਨਂ - ਮਨੁਸ੍ਸਾਨਞ੍ਚ ਦੇਵਤਾਨਞ੍ਚ, ਰੂਪਿਨੋ ਅਰੂਪਿਨੋ ਚ - ਅਞ੍ਜਲੀ ਪਗ੍ਗਯ੍ਹ ਸੁਣਨ੍ਤੁ.

ਇਦਾਨਿ, ਇਮਸ੍ਮਿਂ ਧਮ੍ਮਰਕ੍ਖਣਕਾਲੇ, ਪਾਪਕਮ੍ਮਾਨਂ ਉਬ੍ਬੇਗੇਨ ਚ ਧਾਤੂਨਂ ਉਪਦ੍ਦਵੇਨ ਪੀਲ਼ਿਯਮਾਨੇ, ਅਹਂ - ਯੋਹਂ ਸਤ੍ਥੁ ਧਾਤੂਨਂ ਮਾਨੁਸ-ਧਾਤੁਧਾਰਕੋ, ਸਬ੍ਬਚਿਤ੍ਤੇਨ ਇਮਂ ਸਚ੍ਚਵਚਨਂ ਪਕਾਸਯਾਮਿ."

"ਧਾਤੁਯੋ ਅਪਰਾਧਂ ਪਟਿਚ੍ਚ, ਦੇਵਤਾਨਂ ਯਕ੍ਖਾਨਞ੍ਚ ਰਕ੍ਖਾਪਟਿਪਤ੍ਤਿਂ ਯਾਚਾਮਿ.

ਯਥਾ ਪੁਬ੍ਬੇ, ਚਾਤੁਮਹਾਰਾਜਿਕਦੇਵਾ, ਯਕ੍ਖਗਣਾ, ਚੇਤਿਯਦੇਵਤਾ ਚ ਸਤ੍ਥੁ ਧਾਤੁਯੋ ਰਕ੍ਖਿਂਸੁ, ਏਵਂ-ਇਦਾਨਿ ਪਿ, ਤੁਮ੍ਹਾਕਂ ਕਰਣੀਯਂ ਪਤਿਪਜ੍ਜਥ.

ਆਪਦਾਯ ਧਾਤੂਨਂ, ਮਾਕਂ ਰਕ੍ਖਾਯ, ਕਾਲਮਾਪਜ੍ਜਿਤ੍ਵਾ ਅਕਾਲਚਰਿਤਾਨਂ ਪੁਰਤੋ ਦੁਕ੍ਕਰਂ ਅਕਾਸਿਂਸੁ. ਇਦਾਨਿ, ਤੁਮ੍ਹੇ ਅਪ੍ਪਟਿਵਾਣਾ ਹੁਤ੍ਵਾ ਧਾਤੁਯੋ ਰਕ੍ਖਥ."

"ਧਾਤੁਯੋ ਅਪਰਾਧਂ ਕਰੋਨ੍ਤਾ - ਯਥਾਰੂਪਂ ਵਾ ਅਨਾਰੂਪਂ ਵਾ - ਸਬ੍ਬਂ ਅਪਰਾਧਂ ਪਟਿਵਿਜ੍ਝਨ੍ਤੁ.

ਯੇਸਂ ਚੇਤਸਾ ਵਾ ਕਾਯੇਨ ਵਾ ਵਾਚਾਯ ਵਾ, ਧਾਤੁਯੋ ਉਪਘਾਤਂ ਕਰੋਨ੍ਤਿ, ਤੇ ਮਾ ਪਮਾਦਾ ਮੋਚਯਨ੍ਤੁ. ਧਮ੍ਮੇਨ ਦੇਵਤਾਨਂ ਅਧਿਕਾਰੋ ਏਤ੍ਥ ਵਤ੍ਤਤਿ."

ਅਹਂ, ਮਾਨੁਸਧਾਤੁਧਾਰਕੋ, ਮਮ ਰਕ੍ਖਾਪਟਿਪਤ੍ਤਿਂ ਪੁਨਪ੍ਪੁਨਂ ਪਕਾਸਯਾਮਿ.

ਭਗਵਤੋ ਧਾਤੁਯੋ ਸਬ੍ਬਪ੍ਪਕਾਰਤੋ ਰਕ੍ਖਿਸ੍ਸਾਮਿ, ਧਮ੍ਮੇਨ, ਵਿਨਯੇਨ, ਸਮਚਿਤ੍ਤੇਨ ਚ.

ਅਨੁਬੁਦ੍ਧਾਨਞ੍ਚ ਓਵਾਦੇ ਠਤ੍ਵਾ, ਇਮਂ ਧਮ੍ਮਾਨੁਧਮ੍ਮਂ ਧਾਰੇਨ੍ਤੋ, ਅਪਰਿਮਾਣਂ ਹਿਤਸੁਖਂ ਜਨੇਸ੍ਸਾਮਿ.

ਏਸ ਮੇ ਸਚ੍ਚਵਚਨੋ ਞਾਤਿਪਞ੍ਞਤ੍ਤਿ, ਦੇਵਤਾਨਂ ਸਕਲਦਸ੍ਸਨਂ ਹੋਤੁ.

ਭਗਵਤੋ, ਧਮ੍ਮਸਙ੍ਘਸ੍ਸ ਚ ਰਕ੍ਖਾ ਸਦਾ ਜਯਤੁ.

ਸਤ੍ਥੁ ਧਾਤੁਯੋ ਦੀਘਾਯੁਕਂ ਪਾਲੇਤੁ - ਇਧ ਲੋਕੇ ਅਨਾਗਤੇ ਚ.

ਇਸ੍ਸਰਿਯਟ੍ਠਾਨੇ ਦਿਨ੍ਨੋ: ਸੋਲ਼ਸ-ਪਣ੍ਣਰਸਮ ਦਿਵਸਂ, ਜੇਟ੍ਠਮਾਸਸ੍ਸ

(ਖਰਚਨ੍ਹਚ: ਜ੍ਵਨਲ ੧੭ ਰਕ, ੨੦੨੫, ਬੁਦ੍ਧਸਕ੍ਕਰਾਜ: ੨੫੬੯)

ਧਾਤੁਧਾਰਕੋ: ਭਿਕ੍ਖੁ ਧਮ੍ਮਸਮਿ (ਇਨ੍ਦਸੋਮ ਸਿਰਿਦਨ੍ਤਮਹਾਪਾਲਕ)

ਸਾਕਚ੍ਛਿਤੋ: ਦੇਵਗਣਾ, ਯਕ੍ਖਾ, ਸੀਲਵਤ੍ਥੇਰਾ ਚ

"સમ્માસમ્બુદ્ધસ્સ ધાતુયો રક્ખિતું કતં મહાસચ્ચવચનપઞ્ઞાપનં ધાતુધારકેન"

 "સમ્માસમ્બુદ્ધસ્સ ધાતુયો રક્ખિતું કતં મહાસચ્ચવચનપઞ્ઞાપનં ધાતુધારકેન"

"ધાતુધારણઞ્ચ રક્ખણસમ્મતિ પઞ્ઞાપનં સત્થુ ધાતુયો પરિસ્સાવનં પટિજાનનં

સબ્બેસં સત્તાનં - મનુસ્સાનઞ્ચ દેવતાનઞ્ચ, રૂપિનો અરૂપિનો ચ - અઞ્જલી પગ્ગય્હ સુણન્તુ.

ઇદાનિ, ઇમસ્મિં ધમ્મરક્ખણકાલે, પાપકમ્માનં ઉબ્બેગેન ચ ધાતૂનં ઉપદ્દવેન પીળિયમાને, અહં - યોહં સત્થુ ધાતૂનં માનુસ-ધાતુધારકો, સબ્બચિત્તેન ઇમં સચ્ચવચનં પકાસયામિ."

"ધાતુયો અપરાધં પટિચ્ચ, દેવતાનં યક્ખાનઞ્ચ રક્ખાપટિપત્તિં યાચામિ.

યથા પુબ્બે, ચાતુમહારાજિકદેવા, યક્ખગણા, ચેતિયદેવતા ચ સત્થુ ધાતુયો રક્ખિંસુ, એવં-ઇદાનિ પિ, તુમ્હાકં કરણીયં પતિપજ્જથ.

આપદાય ધાતૂનં, માકં રક્ખાય, કાલમાપજ્જિત્વા અકાલચરિતાનં પુરતો દુક્કરં અકાસિંસુ. ઇદાનિ, તુમ્હે અપ્પટિવાણા હુત્વા ધાતુયો રક્ખથ."

"ધાતુયો અપરાધં કરોન્તા - યથારૂપં વા અનારૂપં વા - સબ્બં અપરાધં પટિવિજ્ઝન્તુ.

યેસં ચેતસા વા કાયેન વા વાચાય વા, ધાતુયો ઉપઘાતં કરોન્તિ, તે મા પમાદા મોચયન્તુ. ધમ્મેન દેવતાનં અધિકારો એત્થ વત્તતિ."

અહં, માનુસધાતુધારકો, મમ રક્ખાપટિપત્તિં પુનપ્પુનં પકાસયામિ.

ભગવતો ધાતુયો સબ્બપ્પકારતો રક્ખિસ્સામિ, ધમ્મેન, વિનયેન, સમચિત્તેન ચ.

અનુબુદ્ધાનઞ્ચ ઓવાદે ઠત્વા, ઇમં ધમ્માનુધમ્મં ધારેન્તો, અપરિમાણં હિતસુખં જનેસ્સામિ.

એસ મે સચ્ચવચનો ઞાતિપઞ્ઞત્તિ, દેવતાનં સકલદસ્સનં હોતુ.

ભગવતો, ધમ્મસઙ્ઘસ્સ ચ રક્ખા સદા જયતુ.

સત્થુ ધાતુયો દીઘાયુકં પાલેતુ - ઇધ લોકે અનાગતે ચ.

ઇસ્સરિયટ્ઠાને દિન્નો: સોળસ-પણ્ણરસમ દિવસં, જેટ્ઠમાસસ્સ

(ખરચન્હચ: જ્વનલ ૧૭ રક, ૨૦૨૫, બુદ્ધસક્કરાજ: ૨૫૬૯)

ધાતુધારકો: ભિક્ખુ ધમ્મસમિ (ઇન્દસોમ સિરિદન્તમહાપાલક)

સાકચ્છિતો: દેવગણા, યક્ખા, સીલવત્થેરા ચ

"సమ్మాసమ్బుద్ధస్స ధాతుయో రక్ఖితుం కతం మహాసచ్చవచనపఞ్ఞాపనం ధాతుధారకేన"

 "సమ్మాసమ్బుద్ధస్స ధాతుయో రక్ఖితుం కతం మహాసచ్చవచనపఞ్ఞాపనం ధాతుధారకేన"

"ధాతుధారణఞ్చ రక్ఖణసమ్మతి పఞ్ఞాపనం సత్థు ధాతుయో పరిస్సావనం పటిజాననం

సబ్బేసం సత్తానం - మనుస్సానఞ్చ దేవతానఞ్చ, రూపినో అరూపినో చ - అఞ్జలీ పగ్గయ్హ సుణన్తు.

ఇదాని, ఇమస్మిం ధమ్మరక్ఖణకాలే, పాపకమ్మానం ఉబ్బేగేన చ ధాతూనం ఉపద్దవేన పీళియమానే, అహం - యోహం సత్థు ధాతూనం మానుస-ధాతుధారకో, సబ్బచిత్తేన ఇమం సచ్చవచనం పకాసయామి."

"ధాతుయో అపరాధం పటిచ్చ, దేవతానం యక్ఖానఞ్చ రక్ఖాపటిపత్తిం యాచామి.

యథా పుబ్బే, చాతుమహారాజికదేవా, యక్ఖగణా, చేతియదేవతా చ సత్థు ధాతుయో రక్ఖింసు, ఏవం-ఇదాని పి, తుమ్హాకం కరణీయం పతిపజ్జథ.

ఆపదాయ ధాతూనం, మాకం రక్ఖాయ, కాలమాపజ్జిత్వా అకాలచరితానం పురతో దుక్కరం అకాసింసు. ఇదాని, తుమ్హే అప్పటివాణా హుత్వా ధాతుయో రక్ఖథ."

"ధాతుయో అపరాధం కరోన్తా - యథారూపం వా అనారూపం వా - సబ్బం అపరాధం పటివిజ్ఝన్తు.

యేసం చేతసా వా కాయేన వా వాచాయ వా, ధాతుయో ఉపఘాతం కరోన్తి, తే మా పమాదా మోచయన్తు. ధమ్మేన దేవతానం అధికారో ఏత్థ వత్తతి."

అహం, మానుసధాతుధారకో, మమ రక్ఖాపటిపత్తిం పునప్పునం పకాసయామి.

భగవతో ధాతుయో సబ్బప్పకారతో రక్ఖిస్సామి, ధమ్మేన, వినయేన, సమచిత్తేన చ.

అనుబుద్ధానఞ్చ ఓవాదే ఠత్వా, ఇమం ధమ్మానుధమ్మం ధారేన్తో, అపరిమాణం హితసుఖం జనేస్సామి.

ఏస మే సచ్చవచనో ఞాతిపఞ్ఞత్తి, దేవతానం సకలదస్సనం హోతు.

భగవతో, ధమ్మసఙ్ఘస్స చ రక్ఖా సదా జయతు.

సత్థు ధాతుయో దీఘాయుకం పాలేతు - ఇధ లోకే అనాగతే చ.

ఇస్సరియట్ఠానే దిన్నో: సోళస-పణ్ణరసమ దివసం, జేట్ఠమాసస్స

(ఖరచన్హచ: జ్వనల ౧౭ రక, ౨౦౨౫, బుద్ధసక్కరాజ: ౨౫౬౯)

ధాతుధారకో: భిక్ఖు ధమ్మసమి (ఇన్దసోమ సిరిదన్తమహాపాలక)

సాకచ్ఛితో: దేవగణా, యక్ఖా, సీలవత్థేరా చ

"ಸಮ್ಮಾಸಮ್ಬುದ್ಧಸ್ಸ ಧಾತುಯೋ ರಕ್ಖಿತುಂ ಕತಂ ಮಹಾಸಚ್ಚವಚನಪಞ್ಞಾಪನಂ ಧಾತುಧಾರಕೇನ"

 "ಸಮ್ಮಾಸಮ್ಬುದ್ಧಸ್ಸ ಧಾತುಯೋ ರಕ್ಖಿತುಂ ಕತಂ ಮಹಾಸಚ್ಚವಚನಪಞ್ಞಾಪನಂ ಧಾತುಧಾರಕೇನ"

"ಧಾತುಧಾರಣಞ್ಚ ರಕ್ಖಣಸಮ್ಮತಿ ಪಞ್ಞಾಪನಂ ಸತ್ಥು ಧಾತುಯೋ ಪರಿಸ್ಸಾವನಂ ಪಟಿಜಾನನಂ

ಸಬ್ಬೇಸಂ ಸತ್ತಾನಂ - ಮನುಸ್ಸಾನಞ್ಚ ದೇವತಾನಞ್ಚ, ರೂಪಿನೋ ಅರೂಪಿನೋ ಚ - ಅಞ್ಜಲೀ ಪಗ್ಗಯ್ಹ ಸುಣನ್ತು.

ಇದಾನಿ, ಇಮಸ್ಮಿಂ ಧಮ್ಮರಕ್ಖಣಕಾಲೇ, ಪಾಪಕಮ್ಮಾನಂ ಉಬ್ಬೇಗೇನ ಚ ಧಾತೂನಂ ಉಪದ್ದವೇನ ಪೀಳಿಯಮಾನೇ, ಅಹಂ - ಯೋಹಂ ಸತ್ಥು ಧಾತೂನಂ ಮಾನುಸ-ಧಾತುಧಾರಕೋ, ಸಬ್ಬಚಿತ್ತೇನ ಇಮಂ ಸಚ್ಚವಚನಂ ಪಕಾಸಯಾಮಿ."

"ಧಾತುಯೋ ಅಪರಾಧಂ ಪಟಿಚ್ಚ, ದೇವತಾನಂ ಯಕ್ಖಾನಞ್ಚ ರಕ್ಖಾಪಟಿಪತ್ತಿಂ ಯಾಚಾಮಿ.

ಯಥಾ ಪುಬ್ಬೇ, ಚಾತುಮಹಾರಾಜಿಕದೇವಾ, ಯಕ್ಖಗಣಾ, ಚೇತಿಯದೇವತಾ ಚ ಸತ್ಥು ಧಾತುಯೋ ರಕ್ಖಿಂಸು, ಏವಂ-ಇದಾನಿ ಪಿ, ತುಮ್ಹಾಕಂ ಕರಣೀಯಂ ಪತಿಪಜ್ಜಥ.

ಆಪದಾಯ ಧಾತೂನಂ, ಮಾಕಂ ರಕ್ಖಾಯ, ಕಾಲಮಾಪಜ್ಜಿತ್ವಾ ಅಕಾಲಚರಿತಾನಂ ಪುರತೋ ದುಕ್ಕರಂ ಅಕಾಸಿಂಸು. ಇದಾನಿ, ತುಮ್ಹೇ ಅಪ್ಪಟಿವಾಣಾ ಹುತ್ವಾ ಧಾತುಯೋ ರಕ್ಖಥ."

"ಧಾತುಯೋ ಅಪರಾಧಂ ಕರೋನ್ತಾ - ಯಥಾರೂಪಂ ವಾ ಅನಾರೂಪಂ ವಾ - ಸಬ್ಬಂ ಅಪರಾಧಂ ಪಟಿವಿಜ್ಝನ್ತು.

ಯೇಸಂ ಚೇತಸಾ ವಾ ಕಾಯೇನ ವಾ ವಾಚಾಯ ವಾ, ಧಾತುಯೋ ಉಪಘಾತಂ ಕರೋನ್ತಿ, ತೇ ಮಾ ಪಮಾದಾ ಮೋಚಯನ್ತು. ಧಮ್ಮೇನ ದೇವತಾನಂ ಅಧಿಕಾರೋ ಏತ್ಥ ವತ್ತತಿ."

ಅಹಂ, ಮಾನುಸಧಾತುಧಾರಕೋ, ಮಮ ರಕ್ಖಾಪಟಿಪತ್ತಿಂ ಪುನಪ್ಪುನಂ ಪಕಾಸಯಾಮಿ.

ಭಗವತೋ ಧಾತುಯೋ ಸಬ್ಬಪ್ಪಕಾರತೋ ರಕ್ಖಿಸ್ಸಾಮಿ, ಧಮ್ಮೇನ, ವಿನಯೇನ, ಸಮಚಿತ್ತೇನ ಚ.

ಅನುಬುದ್ಧಾನಞ್ಚ ಓವಾದೇ ಠತ್ವಾ, ಇಮಂ ಧಮ್ಮಾನುಧಮ್ಮಂ ಧಾರೇನ್ತೋ, ಅಪರಿಮಾಣಂ ಹಿತಸುಖಂ ಜನೇಸ್ಸಾಮಿ.

ಏಸ ಮೇ ಸಚ್ಚವಚನೋ ಞಾತಿಪಞ್ಞತ್ತಿ, ದೇವತಾನಂ ಸಕಲದಸ್ಸನಂ ಹೋತು.

ಭಗವತೋ, ಧಮ್ಮಸಙ್ಘಸ್ಸ ಚ ರಕ್ಖಾ ಸದಾ ಜಯತು.

ಸತ್ಥು ಧಾತುಯೋ ದೀಘಾಯುಕಂ ಪಾಲೇತು - ಇಧ ಲೋಕೇ ಅನಾಗತೇ ಚ.

ಇಸ್ಸರಿಯಟ್ಠಾನೇ ದಿನ್ನೋ: ಸೋಳಸ-ಪಣ್ಣರಸಮ ದಿವಸಂ, ಜೇಟ್ಠಮಾಸಸ್ಸ

(ಖರಚನ್ಹಚ: ಜ್ವನಲ ೧೭ ರಕ, ೨೦೨೫, ಬುದ್ಧಸಕ್ಕರಾಜ: ೨೫೬೯)

ಧಾತುಧಾರಕೋ: ಭಿಕ್ಖು ಧಮ್ಮಸಮಿ (ಇನ್ದಸೋಮ ಸಿರಿದನ್ತಮಹಾಪಾಲಕ)

ಸಾಕಚ್ಛಿತೋ: ದೇವಗಣಾ, ಯಕ್ಖಾ, ಸೀಲವತ್ಥೇರಾ ಚ

"സമ്മാസമ്ബുദ്ധസ്സ ധാതുയോ രക്ഖിതും കതം മഹാസച്ചവചനപഞ്ഞാപനം ധാതുധാരകേന"

 "സമ്മാസമ്ബുദ്ധസ്സ ധാതുയോ രക്ഖിതും കതം മഹാസച്ചവചനപഞ്ഞാപനം ധാതുധാരകേന"

"ധാതുധാരണഞ്ച രക്ഖണസമ്മതി പഞ്ഞാപനം സത്ഥു ധാതുയോ പരിസ്സാവനം പടിജാനനം

സബ്ബേസം സത്താനം - മനുസ്സാനഞ്ച ദേവതാനഞ്ച, രൂപിനോ അരൂപിനോ ച - അഞ്ജലീ പഗ്ഗയ്ഹ സുണന്തു.

ഇദാനി, ഇമസ്മിം ധമ്മരക്ഖണകാലേ, പാപകമ്മാനം ഉബ്ബേഗേന ച ധാതൂനം ഉപദ്ദവേന പീളിയമാനേ, അഹം - യോഹം സത്ഥു ധാതൂനം മാനുസ-ധാതുധാരകോ, സബ്ബചിത്തേന ഇമം സച്ചവചനം പകാസയാമി."

"ധാതുയോ അപരാധം പടിച്ച, ദേവതാനം യക്ഖാനഞ്ച രക്ഖാപടിപത്തിം യാചാമി.

യഥാ പുബ്ബേ, ചാതുമഹാരാജികദേവാ, യക്ഖഗണാ, ചേതിയദേവതാ ച സത്ഥു ധാതുയോ രക്ഖിംസു, ഏവം-ഇദാനി പി, തുമ്ഹാകം കരണീയം പതിപജ്ജഥ.

ആപദായ ധാതൂനം, മാകം രക്ഖായ, കാലമാപജ്ജിത്വാ അകാലചരിതാനം പുരതോ ദുക്കരം അകാസിംസു. ഇദാനി, തുമ്ഹേ അപ്പടിവാണാ ഹുത്വാ ധാതുയോ രക്ഖഥ."

"ധാതുയോ അപരാധം കരോന്താ - യഥാരൂപം വാ അനാരൂപം വാ - സബ്ബം അപരാധം പടിവിജ്ഝന്തു.

യേസം ചേതസാ വാ കായേന വാ വാചായ വാ, ധാതുയോ ഉപഘാതം കരോന്തി, തേ മാ പമാദാ മോചയന്തു. ധമ്മേന ദേവതാനം അധികാരോ ഏത്ഥ വത്തതി."

അഹം, മാനുസധാതുധാരകോ, മമ രക്ഖാപടിപത്തിം പുനപ്പുനം പകാസയാമി.

ഭഗവതോ ധാതുയോ സബ്ബപ്പകാരതോ രക്ഖിസ്സാമി, ധമ്മേന, വിനയേന, സമചിത്തേന ച.

അനുബുദ്ധാനഞ്ച ഓവാദേ ഠത്വാ, ഇമം ധമ്മാനുധമ്മം ധാരേന്തോ, അപരിമാണം ഹിതസുഖം ജനേസ്സാമി.

ഏസ മേ സച്ചവചനോ ഞാതിപഞ്ഞത്തി, ദേവതാനം സകലദസ്സനം ഹോതു.

ഭഗവതോ, ധമ്മസങ്ഘസ്സ ച രക്ഖാ സദാ ജയതു.

സത്ഥു ധാതുയോ ദീഘായുകം പാലേതു - ഇധ ലോകേ അനാഗതേ ച.

ഇസ്സരിയട്ഠാനേ ദിന്നോ: സോളസ-പണ്ണരസമ ദിവസം, ജേട്ഠമാസസ്സ

(ഖരചന്ഹച: ജ്വനല ൧൭ രക, ൨൦൨൫, ബുദ്ധസക്കരാജ: ൨൫൬൯)

ധാതുധാരകോ: ഭിക്ഖു ധമ്മസമി (ഇന്ദസോമ സിരിദന്തമഹാപാലക)

സാകച്ഛിതോ: ദേവഗണാ, യക്ഖാ, സീലവത്ഥേരാ ച

"སམྨཱསམྦུདྡྷསྶ དྷཱཏུཡོ རཀྑིཏུཾ ཀཏཾ མཧཱསཙྩཝཙནཔཉྙཱཔནཾ དྷཱཏུདྷཱརཀེན"

 

"སམྨཱསམྦུདྡྷསྶ དྷཱཏུཡོ རཀྑིཏུཾ ཀཏཾ མཧཱསཙྩཝཙནཔཉྙཱཔནཾ དྷཱཏུདྷཱརཀེན"

"དྷཱཏུདྷཱརཎཉྩ རཀྑཎསམྨཏི པཉྙཱཔནཾ སཏྠུ དྷཱཏུཡོ པརིསྶཱཝནཾ པཊིཛཱནནཾ

སབྦེསཾ སཏྟཱནཾ - མནུསྶཱནཉྩ དེཝཏཱནཉྩ, རཱུཔིནོ ཨརཱུཔིནོ ཙ - ཨཉྫལཱི པགྒཡ྄ཧ སུཎནྟུ.

ཨིདཱནི, ཨིམསྨིཾ དྷམྨརཀྑཎཀཱལེ, པཱཔཀམྨཱནཾ ཨུབྦེགེན ཙ དྷཱཏཱུནཾ ཨུཔདྡཝེན པཱིལི༹ཡམཱནེ, ཨཧཾ - ཡོཧཾ སཏྠུ དྷཱཏཱུནཾ མཱནུས-དྷཱཏུདྷཱརཀོ, སབྦཙིཏྟེན ཨིམཾ སཙྩཝཙནཾ པཀཱསཡཱམི."

"དྷཱཏུཡོ ཨཔརཱདྷཾ པཊིཙྩ, དེཝཏཱནཾ ཡཀྑཱནཉྩ རཀྑཱཔཊིཔཏྟིཾ ཡཱཙཱམི.

ཡཐཱ པུབྦེ, ཙཱཏུམཧཱརཱཛིཀདེཝཱ, ཡཀྑགཎཱ, ཙེཏིཡདེཝཏཱ ཙ སཏྠུ དྷཱཏུཡོ རཀྑིཾསུ, ཨེཝཾ-ཨིདཱནི པི, ཏུམྷཱཀཾ ཀརཎཱིཡཾ པཏིཔཛྫཐ.

ཨཱཔདཱཡ དྷཱཏཱུནཾ, མཱཀཾ རཀྑཱཡ, ཀཱལམཱཔཛྫིཏྭཱ ཨཀཱལཙརིཏཱནཾ པུརཏོ དུཀྐརཾ ཨཀཱསིཾསུ. ཨིདཱནི, ཏུམྷེ ཨཔྤཊིཝཱཎཱ ཧུཏྭཱ དྷཱཏུཡོ རཀྑཐ."

"དྷཱཏུཡོ ཨཔརཱདྷཾ ཀརོནྟཱ - ཡཐཱརཱུཔཾ ཝཱ ཨནཱརཱུཔཾ ཝཱ - སབྦཾ ཨཔརཱདྷཾ པཊིཝིཛ྄ཛྷནྟུ.

ཡེསཾ ཙེཏསཱ ཝཱ ཀཱཡེན ཝཱ ཝཱཙཱཡ ཝཱ, དྷཱཏུཡོ ཨུཔགྷཱཏཾ ཀརོནྟི, ཏེ མཱ པམཱདཱ མོཙཡནྟུ. དྷམྨེན དེཝཏཱནཾ ཨདྷིཀཱརོ ཨེཏྠ ཝཏྟཏི."

ཨཧཾ, མཱནུསདྷཱཏུདྷཱརཀོ, མམ རཀྑཱཔཊིཔཏྟིཾ པུནཔྤུནཾ པཀཱསཡཱམི.

བྷགཝཏོ དྷཱཏུཡོ སབྦཔྤཀཱརཏོ རཀྑིསྶཱམི, དྷམྨེན, ཝིནཡེན, སམཙིཏྟེན ཙ.

ཨནུབུདྡྷཱནཉྩ ཨོཝཱདེ ཋཏྭཱ, ཨིམཾ དྷམྨཱནུདྷམྨཾ དྷཱརེནྟོ, ཨཔརིམཱཎཾ ཧིཏསུཁཾ ཛནེསྶཱམི.

ཨེས མེ སཙྩཝཙནོ ཉཱཏིཔཉྙཏྟི, དེཝཏཱནཾ སཀལདསྶནཾ ཧོཏུ.

བྷགཝཏོ, དྷམྨསངྒྷསྶ ཙ རཀྑཱ སདཱ ཛཡཏུ.

སཏྠུ དྷཱཏུཡོ དཱིགྷཱཡུཀཾ པཱལེཏུ - ཨིདྷ ལོཀེ ཨནཱགཏེ ཙ.

                                                                                                            ཨིསྶརིཡཊྛཱནེ དིནྣོ: སོལ༹ས-པཎྞརསམ དིཝསཾ, ཛེཊྛམཱསསྶ

                                                                                                                (ཁརཙནྷཙ: ཛྭནལ ༡༧ རཀ, ༢༠༢༥, བུདྡྷསཀྐརཱཛ: ༢༥༦༩)

                                                                                                                དྷཱཏུདྷཱརཀོ: བྷིཀྑུ དྷམྨསམི (ཨིནྡསོམ སིརིདནྟམཧཱཔཱལཀ)

                                                                                                                                སཱཀཙྪིཏོ: དེཝགཎཱ, ཡཀྑཱ, སཱིལཝཏྠེརཱ ཙ